Author Topic: Quotes of Sri Nisargadatta Maharaj  (Read 175739 times)

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #510 on: July 06, 2013, 05:19:27 PM »

[*Two short excerpts from Nisargadatta Maharaj's very early written work, "Self Knowledge and Self Realization", published in English translation in 1963*:]

All the characteristics of the Saint naturally spring from his experience [of being nondual Awareness]. As there are no desires left in him, nothing in the world of sense can ever tempt him, he lives in the fearless majesty of Self-realization. He is moved to pity by the unsuccessful struggle of those tied down to bodily identity and their striving for the satisfaction of their petty interests. Even the great events of the world are just surface lines to him... The Saint who has direct experience of all this is always happy and free from desire. He is convinced that the greatest of the sense experiences is only a momentary affair, impermanence is the very essence of these experiences; hence pain and sorrow, greed and temptation, fear and anxiety can never touch him....

The ever-awaited first moment was the moment when I was convinced that I was not an individual at all. The idea of my individuality had set me burning so far. The scalding pain was beyond my capacity to endure; but there is not even a trace of it now, I am no more an individual. There is nothing to limit my being now. The ever present anxiety and the gloom have vanished and now I am all beatitude, pure knowledge, pure consciousness.... I am ever free now. I am all bliss, sans spite, sans fear. This beatific conscious form of mine now knows no bounds. I belong to all and everyone is mine. The "all" are but my own individuations, and these together go to make up my beatific being.... Bliss reclines on the bed of bliss. The repose itself has turned into bliss.

Jewell

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #511 on: July 07, 2013, 08:18:37 PM »


There is absolutely no difference between me and others, 
except in my knowing myself as I am. 
I know it for certain and you do not. 
The difference is only in the mind and temporary. 
I was like you, you will be like me. 
 
My self and your self are one. 
I know it, but you don't. 
That is all the difference - and it cannot last.
 
This [helping people] is mere imagination. 
In truth you do not help others, 
because there are no others. 
 
In reality *there are no others*, 
and by helping yourself 
you help everybody else. 
 
I *am* the other person, 
the other person *is* myself; 
in name and shape we are different, 
but there is no separation. 
*At the root of our being we are one.* 
 
Where are the many points [of consciousness]? 
In your mind. 
 
You insist that your world is independent of your mind. 
How can it be? 
Your desire to know other people's minds 
is due to your not knowing your own mind. 
First know your own mind and you will find 
that the question of other minds does not arise at all, 
for *there are no other people*. 
*You* are the common factor, 
the only link between the minds. 
Being is consciousness. 
"*I am*" applies to all. 
 
The dreams are not equal, but the *dreamer* is one. 
I am the insect, I am the poet - in dream. 
But in reality I am neither. I am beyond all dreams.
*I am the light in which all dreams appear and disappear.* 
I am both inside and outside the dream. 


Just as a man having a headache knows the ache 
and also *knows that he is not the ache*, 
so do I know the dream, 
myself dreaming and myself not dreaming - 
all at the same time. 
I am *what* I am *before, 
during and after the dream*. 
*But what I see in dream, I am not. 
*

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #512 on: July 09, 2013, 12:57:56 AM »
*M:*  Their destiny is what happens. There is no thwarting of destiny. You mean to say everybody's life is totally determined at his birth? What a strange idea! Were it so, the power that determines would see to it that nobody should suffer.

*Q:*   What about cause and effect?

*M:*  Each moment contains the whole of the past and creates the whole of the future.

*Q:*   But past and future exist?

*M:*  In the mind only. Time is in the mind, space is in the mind. The law of cause and effect is also a way of thinking. In reality all is here and now and all is one. Multiplicity and diversity are in the mind only.

*Q:*   Still, you are in favour of relieving suffering, even through destruction of the incurably diseased body.

*M:*  Again, you look from outside while I look from within. I do not see a sufferer, I am the sufferer. I know him from within and do what is right spontaneously and effortlessly. I follow no rules nor lay down rules. I flow with life -- faithfully and irresistibly.

*Q:*   Still you seem to be a very practical man in full control of your immediate surroundings.

*M:*  What else do you expect me to be? A misfit?

*Q:*   Yet you cannot help another much.

*M:*  Surely, I can help. You too can help. Everybody can help. But the suffering is all the time recreated. Man alone can destroy in himself the roots of pain. Others can only help with the pain, but not with its cause, which is the abysmal stupidity of mankind.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #513 on: July 10, 2013, 04:20:25 PM »

*Outside the Self there is nothing*. 
All is one and all is contained in "*I am*". 
In the *waking* and *dream* states it is the *person*. 
In deep sleep and turiya [samadhi] it is the *Self*. 
 
Beyond the *alert intentness* of turiya 
*lies the great, silent peace of the Supreme.* 
 
But in fact all is one in essence 
and related in appearance. 
In ignorance the seer becomes the seen, 
and in wisdom he is the seeing.
 
One and all are the same to me. 
The same consciousness (chit) appears 
as being (sat) 
and as bliss (ananda): 
*Chit* in movement is Bliss; 
*Chit* motionless is Being. 
 
I am not even Consciousness, 
which is dual and perceivable:
*I am the unkown Reality beyond*.
 
Neither your body nor you mind, 
nor even your consciousness is *yourself*. 
 
The "*I am*" is at the root of all appearance 
and the permanent link in the succession 
of events that we call life; 
but *I am* beyond the "*I am*".
 
*Before the mind, I am.* 
"*I am*" is not a thought in the mind; 
the mind *happens* to me, 
I do not happen to the mind. 
*And since time and space are in the mind, 
I am beyond time and space, 
eternal and omnipresent. 
*

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #514 on: July 15, 2013, 01:36:35 PM »

*M:*  The mind shapes the language and the language shapes the mind. Both are tools, use them but don’t misuse them. Words can bring you only unto their own limit; to go beyond, you must abandon them. Remain as the silent witness only.

*Q:*   How can I? The world disturbs me greatly.

*M:*  It is because you think yourself big enough to be affected by the world. It is not so. You are so small that nothing can pin you down. It is your mind that gets caught, not you. Know yourself as you "are" -- a mere point in consciousness, dimensionless and timeless. You are like the point of the pencil -- by mere contact with you the mind draws its picture of the world. You are single and simple -- the picture is complex and extensive. Don’t be misled by the picture -- remain aware of the tiny point -- which is everywhere in the picture.
What is, can cease to be; what is not, can come to be; but what neither is nor is not, but on which being and non-being depend, is unassailable; know yourself to be the cause of desire and fear, itself free from both.

*Q:*   How am I the cause of fear?

*M:*  All depends on you. It is by your consent that the world exists. Withdraw your belief in its reality and it will dissolve like a dream. Time can bring down mountains; much more you, who are the timeless source of time. For without memory and expectation there can be no time.

*Q:*   Is the ‘I am’ the Ultimate?

*M:*  Before you can say: ‘I am’, you must be there to say it. Being need not be self-conscious. You need not know to be, but you must "be" to know.

*Q:*   Sir, I am getting drowned in a sea of words! I can see that all depends on how the words are out together, but there must be somebody to put them together -- meaningfully. By drawing words at random the Ramayana, Mahabharata and Bhagavata could never be produced. The theory of accidental emergence is not tenable. The origin of the meaningful must be beyond it. What is the power that creates order out of chaos? Living is more than being, and consciousness is more than living. Who is the conscious living being?

*M:*  Your question contains the answer: a conscious living being is a conscious living being. The words are most appropriate, but you do not grasp their full import. Go deep into the meaning of the words: being, living, conscious, and you will stop running in circles, asking questions, but missing answers. Do understand that you cannot ask a valid question about yourself, because you do not know whom you are asking about. In the question ‘Who am I?’ the ‘I’ is not known and the question can be worded as: “I do not know what I mean by ‘I’” What you are, you must find out. I can only tell you what you are not. You are not of the world, you are not even in the world. The world is not, you alone are. You create the world in your imagination like a dream. As you cannot separate the dream from yourself, so you cannot have an outer world independent of yourself. You are independent, not the world. Don’t be afraid of a world you yourself have created. Cease from looking for happiness and reality in a dream and you will wake up. You need not know ‘why’ and ‘how’, there is no end to questions. Abandon all desires, keep your mind silent and you shall discover.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #515 on: July 16, 2013, 01:59:08 PM »

*Q:*   How can you say you do nothing? Are you not talking to me?

*M:*  I do not have the feeling that I am talking. There is talking going on, that is all.

*Q:*   I talk.

*M:*  Do you? You hear yourself talking and you say: I talk.

*Q:*   Everybody says: 'I work, I come, I go'.

*M:*  I have no objection to the conventions of your language, but they distort and destroy reality. A more accurate way of saying would have been: 'There is talking, working, coming, going'. For anything to happen, the entire universe must coincide. It is wrong to believe that anything in particular can cause an event. Every cause is universal. Your very body would not exist without the entire universe contributing to its creation and survival. I am fully aware that things happen as they happen because the world is as it is. To affect the course of events I must bring a new factor into the world and such factor can only be myself, the power of love and understanding focussed in me.
When the body is born, all kinds of things happen to it and you take part in them, because you take yourself to be the body. You are like the man in the cinema house, laughing and crying with the picture, though knowing fully well that he is all the time in his seat and the picture is but the play of light. It is enough to shift attention from the screen to oneself to break the spell. When the body dies, the kind of life you live now -- succession of physical and mental events -- comes to an end. It can end even now -- without waiting for the death of the body -- it is enough to shift attention to the Self and keep it there. All happens as if there is a mysterious power that creates and moves everything. realise that you are not the mover, only the observer, and you will be at peace.

*Q:*   Is that power separate from me?

*M:*  Of course not. But you must begin by being the dispassionate observer. Then only will you realise your full being as the universal lover and actor. As long as you are enmeshed in the tribulations of a particular personality, you can see nothing beyond it. But ultimately you will come to see that you are neither the particular nor the universal, you are beyond both. As the tiny point of a pencil can draw innumerable pictures, so does the dimensionless point of awareness draw the contents of the vast universe. Find that point and be free.
 

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #516 on: July 23, 2013, 10:08:43 PM »

Between the remembered and *the actual *
there is a basic difference which can be observed 
from moment to moment. 
 
*At no point of time is the actual the remembered.* 
Between the two there is a difference in kind, 
not merely in intensity. 
*The actual is unmistakably so*. 
By no effort of will or imagination 
can you interchange the two. 
 
Now, what is it that gives this unique quality 
to the actual? 
A moment back, 
the remembered was actual, 
in a moment 
the actual will be the remembered. 
*What makes the actual unique?*
 
Obviously, it is *the sense of being present.* 
In memory and anticipation, 
there is a clear feeling that 
it is a mental state under observation, 
while in the *actual* the feeling is primarily 
of being *present and aware*. 
 
Wherever you go, 
*the sense of here and now you carry with you all the time*. 
It means that you are independent of space and time, 
that *space and time are in you, not you in them*. 
 
It is your *self-identification with the body*, 
which, of course,* is *limited in space and time, 
that *gives you the feeling of finiteness*. 
In reality you are infinite and eternal. 

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #517 on: July 30, 2013, 04:57:03 PM »

“Question: You seem to advise me to be self-centered to the point of
egoism. Must I not yield even to my interest in other people?


Maharaj: Your interest in others is egoistic, self-concerned, self-
oriented. You are not interested in others as persons, but only
as far as they enrich, or enoble your own image of yourself.
And the ultimate in selfishness is to care only for the protection,
preservation and multiplication of one's own body. By body I
mean all that is related to your name and shape--- your family,
tribe, country, race, etc. To be attached to one's name and
shape is selfishness. A man who knows that he is neither body
nor mind cannot be selfish, for he has nothing to be selfish for.
Or, you may say, he is equally 'selfish' on behalf of everybody
he meets; everybody's welfare is his own. The feeling 'I am the
world, the world is myself' becomes quite natural; once it is es-
tablished, there is just no way of being selfish. To be selfish
means to covet, to acquire, accumulate on behalf of the part
against the whole.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #518 on: July 30, 2013, 05:05:11 PM »

“Truth is not a reward for good behaviour,
nor a prize for passing some tests.
It cannot be brought about.
It is the primary, the unborn, the ancient source of all that is.
 You are eligible because you are. You need not merit truth.
 It is your own....Stand still, be quiet.” 

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #519 on: August 02, 2013, 05:53:24 PM »
A process of reversion has to be undertaken in order to understand and believe that the ‘I am’ or ‘beingness’ is the root of the entire manifestation.
Reversion means to go back to that moment when you first came to know that ‘you are’; before this did you know anything about the manifested world that you see? It was non-existent for you. Quitesimilarly, in deep sleep when the ‘I am’ is held in abeyance the world is non-existent for you. As the ‘I am’ comes, so does this entire manifestation; as the ‘I am’ goes, it’s all gone! As you understand and become familiar with all this, the ‘I am’ befriends you and then it helps you get stabilized in itself.

When you get stabilized in the ‘I am’ a moment comes when you stand apart from it. The ‘I am’ is observed or witnessed by the Absolute and this occurs without the senses or the eyes. This witnessing just happens, the ‘I am’ quite spontaneously appears on the Absolute. As the ‘I am’ departs, the Absolute remains.

Many, many seekers come to the Guru’s doorstep. He gives one look and knows who is what, so depending on the capabilities of the seeker, he expounds the teaching to him accordingly. There are those who have been around for some while and have understood a bit. Now, as they depart, they ask for some last parting words that may stand them in good stead when they go. He tells them to carry the conviction that the knowledge ‘I am’ within is God and live by it, that’s all.

After understanding the knowledge ‘I am’ without words, meditation on it, or the ‘Sadhana’ (practice), is a must, there is no escape from it. To the one who follows the teaching of his Guru and earnestly meditates on the wordless ‘I am’, all in the realm of Consciousness will be revealed. He will know how this Consciousness came to be and how it is the Consciousness that is the creator of everything. The ultimate revelation is that he is not the Consciousness at all, but stands apart from it as the Absolute, or ‘Parabrahman’.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #520 on: August 06, 2013, 01:31:24 AM »

The sound ‘So Hum’, observed while inhaling and exhaling during the breathing process is extremely subtle. The humming of the ‘I am’ is even subtler than this and has been called the ‘soundless sound’. It is a constant reminder that you are God.Meditation on that soundless or wordless ‘I am’ is
recommended as a means to understand and realize it. Theoretical or verbal understanding of the ‘I am’ is not enough, you have to actually realize it and become one with it, and for that meditation is essential.

Meditation, understanding and realization are all complementary processes and work in an overall way. You are always in the ‘I am’, do you require any effort to know that ‘you are’? So just be in it. Words cannot be used to describe the wordless; they can at the most be pointers. Any attempts on your part to interpret the ‘I am’ is beating the very purpose of understanding and realizing it. In fact,it is the other way around, when all interpretations come to an end, only then are you in the ‘I am’ without words. Ultimately, even this ‘Nisargadatta Gita’ will have to be kept aside and forgotten, it is only then that your ‘Sadhana’ (practice) will begin.

At present you are in this body endowed with the indwelling knowledge ‘I am’. Understand the knowledge ‘I am’ and use it to meditate on itself. When the knowledge ‘I am’ meditates on itself for a reasonable amount of time, finally only the ‘I am’ remains and nothing else. This is the highest state of the knowledge ‘I am’ in body form (also called the ‘Turiya’ or the fourth). On understanding, accepting and abiding in the ‘I am’ there is no question of rebirth.

The ‘I am’, in its purest and wordless form, is a hoarding or advertisement of the Absolute or the ‘Parabrahman’. It has a moment of appearance and a moment of disappearance, it is always temporary, and like a dream, it’s an illusion. In order to understand this nature of the ‘I am’ one has to go back to the moment when it first appeared spontaneously. If this is hard, try to observe the ‘I am’ as it appears the moment you wake up after deep sleep.

Between the appearance and disappearance of the ‘I am’ an entire life time is covered. Both the arrival and departure are not in your hands and occur quite spontaneously. The changes that take place in your signature as life progresses are a fairly good indicator of this rise and fall of the ‘I am’. In the later stages of your life you are quite unable to sign the way you did in your middle age or youth. Even if you manage to do it, it requires a great effort and a little unsteadiness is discernible in the background.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #521 on: August 07, 2013, 05:16:30 PM »

In describing his own state or standpoint the Guru makes the whole teaching so simple and clear, it could not be put in a simpler way. The ‘I am’ has to be understood in its purity, just as it arises and is wordless. This can be done by either recollecting the moment it arose at around three years of age or by trying to catch it when you just wake up from deep sleep. In this pure state it is the ‘Turiya’ or the fourth state which is always there in the background and on which rest the other three: i.e. waking, dreaming and deep sleep. On entering and abiding in the ‘Turiya’ or fourth state you can go beyond it into the ‘Turiyatita’ or beyond the fourth and live as the Absolute or ‘Parabrahman’, which is reality.

‘Japa’ or the repetition of a mantra like ‘So Hum’ (I am That) or ‘Aham Brahmasmi’ (I am Brahman) for a long time takes you to the state of the pure ‘I am’. On residing in the ‘I am’, a moment comes when this first and last piece of knowledge ‘I am’ is also surrendered. Once the ‘I am’ disappears, you merge into or enter your original natural state which is the Absolute, beyond all name and form.

All externality has a very strong hold over us, to the extent that there are very few to whom it would at all occur that it could all be false. It is only in those, in whom this nameless urge for the eternal and infinite awakens, that the quest and questioning begins. If such a seeker is fortunate enough, he will come across a genuine Guru who will put an end to his quest. To cut off all external things, the Guru makes him understand the importance of the knowledge ‘I am’ without words. Then he tells him to abide firmly in the ‘I am’, which is the ‘Sadhana’ (practice). If the seeker correctly understands the teaching and follows the advice of the Guru, he is bound to succeed.

You have to meditate on the knowledge ‘I am’ till you develop a strong conviction that there is nobody else but ‘me’ or ‘I am’ only and nothing else. To get completely infused with the knowledge ‘I am’ is to enter the ‘Turiya’ or the fourth state and this is non-dual devotion (‘advaita-bhakti’) at its peak or highest. You should be totally immersed in the worship of ‘I am’ to the extent that you

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #522 on: August 08, 2013, 08:19:25 PM »

Having never left the house you are looking for the way home.

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #523 on: August 08, 2013, 08:31:54 PM »

Consistently and with perseverance separate the 'I am' from 'this' or 'that', just keep in mind the feeling 'I am'.
"All this is not as easy as it sounds, it is hard work, your consistency and perseverance are keys to your success. Separate the 'I am' from 'I am this' or' I am that' or 'I am so and so' all these are add-ons and have been loaded onto you by others and society. All these appendages on the 'I am' may be of some value in your day to day living but if your goal or quest is for eternity, then they are impediments. You will have to separate them from the 'I am' and just keep in mind your sense of 'presence' or the feeling 'I am'."

 You are sure of the 'I am', it's the totality of being, remember 'I am' and it's enough to heal your mind and take you beyond.
"You are definitely sure that 'you are', only then everything else is! Not before that. Since the 'I am' lies at the very base of everything and is common to all, does it not form the totality of being? Throwing aside everything, come back to this sense of 'presence' or 'being' in all its purity and it will heal your mind. The use of the word 'heal' is very important as it clearly suggests that the mind or whatever has been loaded on the 'I am' afterwards is a pain, an illness that needs to be cured. There is also here a hint towards something that is beyond the 'I am'."

 Only the 'I am' is certain, it's impersonal, all knowledge stems from it, it's the root, hold on to it and let all else go.
"Right from the day you came know that 'you are' to this day you still know that 'you are'. All add-ons have come and gone. They are transient but the fundamental 'I am' has remained unchanged and is the only certainty. This 'I am' is impersonal, it's common to everybody and wordless, the moment you came know that 'you are' you did not know any words or language, which came later. Based on this non-verbal 'I am' you could later on say verbally 'I am' in whatever language you were taught. From this tiny, minuscule 'I am' further knowledge grew leaps and bounds to gigantic proportions. So all knowledge stems from the 'I am', it is absolutely fundamental, the base, the origin, the root of everything. You have to hold on to this 'I am' and let everything else go."
 
 The 'I am' is, it's ever fresh, all else is inference, when the 'I am' goes all that remains is the Absolute.
"This sense of 'being' is always there, fresh as ever, it doesn't leave you, it's always available. At whatever stage you are in your life it has stuck to you unchanged. Circumstances, relationships, people, ideas and so forth, everything else has been changing and is inferential but the 'I am' has remained and has stood throughout this turbulence. And what will happen when this 'I am' goes? What will remain? The hint is now more emphatic on something beyond the 'I am', the Absolute."

Hold on to the 'I am' to the exclusion of everything else, the 'I am' in movement creates the world, the 'I am' at peace becomes the Absolute.
"Leave everything aside and just grab hold of the 'I am'. Just observe its power, its stirrings, and its movements that created the world along with which came all this turmoil and misery. Come back to the 'I am' and let the 'I am' be in the 'I am'. Then it becomes still and disappears, and then there is peace, for there is only the Absolute now."
 
*

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Re: Quotes of Sri Nisargadatta Maharaj
« Reply #524 on: August 09, 2013, 07:05:30 PM »

The ‘I am’ is the sole capital that you have. Dwell on this, nothing else is necessary. The hallmark of the Guru’s teaching is its simplicity. He states very clearly that the knowledge ‘I am’ is all that you have to bank on, it’s the only capital you have. This legacy of the ‘I am’ has come spontaneously, on its own, without any effort on your part. Try to understand its importance and use it the best you can. Just dwell in the ‘I am’, nothing else is required. Why so? It is because the rest will follow on its own. On firmly dwelling in the ‘I am’, a time comes when it gets pleased with you and releases its stranglehold.

The ‘I am’ is only a little distance away from the True state, hence it is unreal, for whatever is away from the True state or Reality is unreal. The ‘I am’ can be seen as the last camp as you scale the height of Reality. Once you are stabilized in the ‘I am’ or the ‘Turiya’ state, your job is done. This state, though very close to Reality or the Absolute, still has to be classified as unreal. The ‘I am’ cannot remain as it is, it has to disappear or dissolve and merge into the Absolute or the ‘Parabrahman’, only then will it qualify as the Reality.

All yoga and practices come through the consciousness of ‘I am’, which is itself an illusion. All happenings in this illusion are relative and time-bound. Understanding the knowledge ‘I am’ as the source of everything is of primary importance. Whatever activity you may do, whether it is day-to-day work or yoga or any other practice, all come through the ‘I am’. This ‘I am’ that has appeared on you is an illusion, is the beginning of time and will end one day. All activities are based on duality and duration, hence they are relative and time-bound and never ever come close to Reality. The knowledge ‘I am’ is the closest to Reality, so understand and abide in it.